Job 8:21

8:21 He will yet ¹  fill your mouth with laughter, ² 

and your lips with gladness.

Job 15:32

15:32 Before his time ³  he will be paid in full, ⁴ 

and his branches will not flourish. ⁵ 

Job 21:24

21:24 his body ⁶  well nourished, ⁷ 

and the marrow of his bones moist. ⁸ 

Job 23:4

23:4 I would lay out my case ⁹  before him

and fill my mouth with arguments.

Job 32:18

32:18 For I am full of words,

and the spirit within me ¹⁰  constrains me. ¹¹ 

Job 36:17

36:17 But now you are preoccupied with the judgment due the wicked,

judgment and justice take hold of you.

Job 38:39

38:39 “Do you hunt prey for the lioness,

and satisfy the appetite ¹²  of the lions,

Job 39:2

39:2 Do you count the months they must fulfill,

and do you know the time they give birth? ¹³ 

Job 3:15

3:15 or with princes who possessed gold, ¹⁴ 

who filled their palaces ¹⁵  with silver.

Job 15:2

15:2 “Does a wise man answer with blustery knowledge, ¹⁶ 

or fill his belly ¹⁷  with the east wind? ¹⁸ 

Job 20:11

20:11 His bones ¹⁹  were full of his youthful vigor, ²⁰ 

but that vigor will lie down with him in the dust.

Job 20:22

20:22 In the fullness of his sufficiency, ²¹ 

distress ²²  overtakes him.

the full force of misery will come upon him. ²³ 

Job 22:18

22:18 But it was he ²⁴  who filled their houses

with good things –

yet the counsel of the wicked ²⁵ 

was far from me. ²⁶ 

Job 41:7

41:7 Can you fill its hide with harpoons

or its head with fishing spears?

Job 16:10

16:10 People ²⁷  have opened their mouths against me,

they have struck my cheek in scorn; ²⁸ 

they unite ²⁹  together against me.

Job 20:23

20:23 “While he is ³⁰  filling his belly,

God ³¹  sends his burning anger ³²  against him,

and rains down his blows upon him. ³³ 

Job 36:16

36:16 And surely, he drew you ³⁴  from the mouth of distress,

to a wide place, unrestricted, ³⁵ 

and to the comfort ³⁶  of your table

filled with rich food. ³⁷ 

[8:21]  ¹ tn The word עַד (’ad, “until”) would give the reading “until he fills your mouth with laughter,” subordinating the verse to the preceding with some difficulty in interpretation. It would be saying that God will not reject the blameless man until he filled Job with joy. Almost all commentators and modern versions change the pointing to עוֹד (’od, “yet”), forming a hope for the future blessing of joy for Job.

[8:21]  ² sn “Laughter” (and likewise “gladness”) will here be metonymies of effect or adjunct, being put in place of the reason for the joy – restoration.

[15:32]  ³ tn Heb “before his day.”

[15:32]  ⁴ tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

[15:32]  ⁵ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

[21:24]  ⁵ tn The verb עָטַן (’atan) has the precise meaning of “press olives.” But because here it says “full of milk,” the derived meaning for the noun has been made to mean “breasts” or “pails” (although in later Hebrew this word occurs – but with olives, not with milk). Dhorme takes it to refer to “his sides,” and repoints the word for “milk” (חָלָב, khalav) to get “fat” (חֶלֶב, khelev) – “his sides are full of fat,” a rendering followed by NASB. However, this weakens the parallelism.

[21:24]  ⁶ tn This interpretation, adopted by several commentaries and modern translations (cf. NAB, NIV), is a general rendering to capture the sense of the line.

[21:24]  ⁷ tn The verb שָׁקָה (shaqah) means “to water” and here “to be watered thoroughly.” The picture in the line is that of health and vigor.

[23:4]  ⁷ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[32:18]  ⁹ tn Heb “the spirit of my belly.”

[32:18]  ¹⁰ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[38:39]  ¹¹ tn Heb “fill up the life of.”

[39:2]  ¹³ tn Here the infinitive is again a substantive: “the time of their giving birth.”

[3:15]  ¹⁵ tn The expression simply has “or with princes gold to them.” The noun is defined by the noun clause serving as a relative clause (GKC 486 §155.e).

[3:15]  ¹⁶ tn Heb “filled their houses.” There is no reason here to take “houses” to mean tombs; the “houses” refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.

[15:2]  ¹⁷ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

[15:2]  ¹⁸ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

[15:2]  ¹⁹ tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

[20:11]  ¹⁹ tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.

[20:11]  ²⁰ sn This line means that he dies prematurely – at the height of his youthful vigor.

[20:22]  ²¹ tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).

[20:22]  ²² tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.

[20:22]  ²³ tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.

[22:18]  ²³ tn The pronoun is added for this emphasis; it has “but he” before the verb.

[22:18]  ²⁴ tn See Job 10:3.

[22:18]  ²⁵ tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156).

[16:10]  ²⁵ tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).

[16:10]  ²⁶ tn This is an “insult” or a “reproach.”

[16:10]  ²⁷ tn The verb יִתְמַלָּאוּן (yitmalla’un) is taken from מָלֵא (male’), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “ml'w in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.

[20:23]  ²⁷ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ²⁸ tn “God” is understood as the subject of the judgment.

[20:23]  ²⁹ tn Heb “the anger of his wrath.”

[20:23]  ³⁰ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[36:16]  ²⁹ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

[36:16]  ³⁰ tn Heb “a broad place where there is no cramping beneath [or under] it.”

[36:16]  ³¹ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

[36:16]  ³² tn Heb “filled with fat.”